The Philosophy of Rabindranath Tagore
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The Philosophy of Rabindranath Tagore (Ashgate World Philosophies Series) (Ashgate World Philosophies Series) by Kalyan Sen Gupta (z-lib.org)
Communion with Nature
61 one side,’ he writes, ‘and truth on another side. Something as it is is a fact. It becomes true when it is experienced or felt.’ 22 This means that, considered as an object of knowledge, nature is a mere ‘fact’ standing there quite independently of us. But nature becomes ‘true’ or real to us when we are involved in it. Tagore illustrates this claim with some examples. That a girl is coming out of the temple in the evening is only an unexciting fact, a mere piece of information conveying nothing to us. But it becomes ‘true’ when it catches our imagination or emotion, and thereby acquires a new dimension. Similarly, Tagore refers to a man who was ‘just a servant’ to him. One day, however, the servant came late, and on enquiry, Tagore learnt that his daughter had died. At that very moment he identified his servant not as a mere ‘fact’, but as a father like himself, and through this realization the servant became real to him. The point, then, is that knowledge requires distance from its object. As an item of knowledge, nature is then reduced to something to be objectively analysed. But when nature captures our imagination, this distance no longer remains; we merge with it as Rabindranath did with his servant. This, in effect, is the relation of love, and Tagore’s insistence on its importance – on our imaginative and emotional involvement with the world – is central to his thinking. The following words testify to his sense of the importance of this relationship to nature in particular: Wherever there is a bit of colour, a note of song, a grace of form, there comes the call for love which is only a call and never a demand … There is a beauty in nature, which never insults our freedom, never raises even its little finger to make us acknowledge its sovereignty. We can absolutely ignore it and suffer no penalty in consequence. It is a call to us, but not a command. It seeks for love in us, and our love can never be had by compulsion. Compulsion is not indeed the final appeal to man, but joy is. And joy is everywhere; it is in the earth’s green covering of grass, in the blue serenity of the sky, in the reckless exuberance of spring, in the severe abstinence of gray winter. 23 Tagore’s conviction is that a sense of beauty and worthiness in nature – of its ‘awful loveliness’, in an expression of Shelley’s that he quotes – can free us from slavery to our circumscribed present and lead us from necessity to freedom, from narrowness to expanse. This conviction helps us to understand Tagore’s attitude to science and technology, which are also ways of considering nature. Science, as he envisages it, tries to identify the inviolable laws of nature. When we are under the spell of science we tend to stop short at such laws, as if knowledge of them were the final end of our search. A scientistic attitude then encroaches into all areas of life. A great poem, for example, gets examined only as a system of sounds governed by rules of combination. Indeed, language as a whole, when thus considered, is revealed only as a rule-governed system. Literature is thereby reduced to the product of a complex of grammatical and semantical rules. More generally, when 62 The Philosophy of Rabindranath Tagore cultural objects are examined, we tend to be ‘interested only in the laws of the evolution of ideas, the laws of music and the forms’. 24 The same narrowly scientistic understanding extends to nature. Indeed, we tend to equate understanding nature with ‘the discovery of the law of its rhythms, the measurement of expansion and contraction, movement and pause, the pursuit of its evolution of forms and characters’. 25 Science, so considered, is concerned only with the outward, law-governed aspects or activities of nature. Rabindranath gives the example of a flower or plant. It may look beautiful, but to the resolutely scientifically-minded person, it is there only to perform a certain function and its colours and forms are also explained as contributing to this function. The plant’s function, say, is to bring forth fruit, for otherwise the continuity of plant life will be threatened. The colour and smell of the plant are explained in terms of their function in attracting bees, and so on. What the scientist establishes, Rabindranath concedes, is that the activities of nature operate under rigid causal necessity. The bud develops into the flower, the flower into the fruit, the fruit into the seed, the seed into the new plant: the causal chain goes on unbroken. In and through providing such information about the processes of nature, science has not only achieved an intellectual mastery over nature, but has prepared the ground for enabling human beings to mobilize nature for their practical purposes. It is not, for Tagore, that this resolute occupation with the search for causal links is futile or illegitimate. It is, after all, a search that may attract and satisfy our intellect. Moreover, scientific knowledge of nature is indeed a considerable achievement of the human mind. There is no doubt, then, that when we attain such knowledge, there is much that we gain. What Tagore insists upon, however, is that what we attain and gain in this way cannot be sufficient. To think otherwise is to have succumbed to a scientistic obsession with the establishment of causal laws. Undoubtedly, there are such laws to be discovered, not only in nature but also in the social and cultural spheres. But the discovery of laws, Rabindranath holds, cannot be a final aim. If, for example, we consider works of literature only as rule-governed word- formations, or as the causal products of historical processes, we have no proper access to them. Grammar is not literature, prosody is not a poem. As Tagore himself puts it: When we come to literature, we find that though it conforms to rules of grammar it is yet a thing of joy, it is freedom itself. The beauty of a poem is bound by strict laws, yet it transcends them. The laws are its wings, they do not keep it weighed down, they carry it to freedom. Its form is law but its spirit is beauty. Law is the first step towards freedom, and beauty is the complete liberation which stands on the pedestal of law. Beauty harmonizes in itself the limit and beyond, the law and liberty. 26 Download 467.3 Kb. Do'stlaringiz bilan baham: |
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